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The misunderstanding and misinterpretation of religion and its teachings by its followers and others have given the impression that religion is the sole source of all past and current conflicts faced by humanity. This assumption is perhaps encouraged due to the limited knowledge of other religions and the wrong impression spread because of peoples‟ ignorance of their own religion. The media presents religion with stories focused exclusively on hatred, war-making, and devastation. However, the value of peace has been considered as the core principle in the teachings of major world religions. The ongoing inter-religious activities initiated by both, religious individuals and institutions have shown very clearly that religion stands for peace and not war. This research sees inter-religious dialogue as the most important element on which the notion of peacebuilding stands. This study attempts to show that inter-religious activities are a great resource for building and sustaining peace between people of different socio-cultural and religious backgrounds in the long term. The paradigm of inter-religious dialogue is to provide people with a better understanding of religion and its teachings and should shift their views from hostility and enmity to mutual respect and better understanding. Descriptive and analytical methods will be employed by the researcher with the intention of providing findings that will serve as solid solutions for the contemporary conflicts witnessed by our contemporary societies.
Vorobjova, Marina. Religious Tolerance as the Basic Component of Inter-Religious Dialogue, 2004
The problem of religious tolerance is of supreme importance in the contemporary world. Just as, a few centuries ago, many wars were provoked by religious motifs, so today clashes on religious grounds provoke military conflicts that have long overgrown the walls of churches and mosques and keep growing in spite of the sacred traditions of the religions themselves. "Orientation to love" fails to work, and the "neighbor" becomes an enemy if he does not confess the same religion. Where shall we search for the reason behind religious hostility? What is the history of intolerance? Who was the first to throw the stone that shook the foundations of peaceful coexistence of particular families and whole states? We propose to turn to the following themes: 1. World religions and relations between them (on the question of Christian JudeoIslamic dialogue) 2. Relations inside world religions (on the example of Christian confessions) 3. Interrelations between world religions and new religious movements.
Cultural Crossroads in the Middle East The Historical, Cultural and Political Legacy of Intercultural Dialogue and Confl ict from the Ancient Near East to the Present Day, 2019
This article analyses opportunities for the development of intercultural dialogue in the Middle East, home to several world religions. The spread of numerous ethnic, religious and cultural conflicts in this region has promoted the emergence of various radical movements there. The goal of this study is to determine the conditions under which it might be possible to achieve a breakthrough in the development of regional peace for these multicultural religions. This paper examines the impact of historical, religious and political processes on intercultural communication in the region and focuses on processes which have led to the development of the current situation in the Middle East with its escalation of extremism.
Indonesian Perspective, 2016
The article makes the case of collaborating the notion of interreligious dialogueand the concept of the zone of peace in an attempt to provide a more practical yeteffective channel of reconciliation in the context of post‐interreligious violence. There arethree critics implied throughout the article. First, that the current state of most ofinterreligious dialogue in post‐conflict settings is lack of two things, namely, the inclusivestructure that would allow non‐scholars and non‐clergies to engage in the theologicaldialogue, and a coherent structure for the currently diasporic efforts in interreligiousdialogue. Second, that the concept of zone of peace is severely limited, particularly due toits dependence on material modalities in forging the path of reconciliation toward peace.And third, that the elusive and elitist nature of interreligious dialogue in post‐conflictsettings, and the limited material modalities of the zone of peace can be expanded bycollaborating the two notions in...
Global Journal Al-Thaqafah, 2011
Academicus International Scientific Journal
Today, western liberal democratic societies are secular, or in other words, religion is set apart from the state. However, the beginning of the 21st century has seen a re-politicizing of the religion. This paper argues that religion plays an important role in current global politics and events. Moreover, it has been used as tool to recruit masses for a wrong cause. Hence, Interreligious and interfaith dialog can play a role of catalysts and a future trend in cultural diplomacy. The paper provides definitions of a secular and post secular society. Then, it discusses the general concept of dialogue and explores it from an interreligious and interfaith point of view as a way to mitigate the role religion has undertaken. Finally, it provides examples of what European Union has been doing in that respect.
IOSR(JH.SS), 2019
Religious exclusivism is the biggest threat for multi-religious society at the same time, ambivalent thoughts among religion in religious pluralism due to religious diversity, often yields religious violence. In both of the extreme, (religious exclusivism and religious pluralism) there is the possibility of religious violence, i.e., religious riots, terrorism, mob lynching, and communalism. The objective of this paper is to discuss the significance of interreligious dialogue (IRD), its basic principle, how IRD will help us for addressing the problems of humanity (i.e., Religious diversity and contradictory thoughts in major religions, Religious Dogma, superstition, and terrorism). If there is any biggest challenge for religion in the 21 st century, is this one that how religion can deal with these problems and became a good tool for establishing peace and prosperity in the region.
4th International Conference of the Balkan Sociological Forum (BSF) “THE BALKANS - A COMPARATIVE AND INTEGRATIVE APPROACH” & 15th International Interdisciplinary Conference: “COMPARATIVE STUDIES IN MODERN SOCIETY; BALKANS IN EUROPEAN AND GLOBAL CONTEXT”, 2021
In recent years, it has become difficult to discard the echoing effects in some parts of the world of a conversation about the global confrontation between Christianity or the West and Islam, even though the contemporary Western world is largely defined as secular, and Muslims have gradually perceived it as such. Non-Western Christians may be culturally and sometimes politically identified with the West, despite their frequent confirmation of cultural differences. The universal principles of co-citizenship, equality, the rule of law and human rights must be at the center of the “dialogue of life” between Christians and Muslims. Their universality is often affirmed by not coping with changes in attitudes. The need for cooperation between Christians and Muslims in support of these values in every region of the world is greater. These issues need to be addressed both theoretically and practically, with a renewed vigor and worldwide. Today, more than ever before, Christians and Muslims are being urged to uphold a number of shared universal values, which bring them closer to each other. In the name of these values, they are required to unite efforts in the context of common conflicts and tensions; tensions which are exaggeratedly identified with religious differences. Keywords: Globalization, Dialogue, Interfaith, Interreligious, Tolerance
ΟRTODOKSIA, 2016
Interreligious dialogue is a relatively modern trend among the churches. Decisive steps occurred in this direction in the churches of Europe from 1960 onwards with the official launch of interreligious dialogue: that is, dialogue with non-Christian religions, notably Judaism and Islam, which identify with a common biblical background. This dialogue brought recognition (both symbolic and essential) to other religions and in particular to Islam, which had for centuries been considered in Christian writings of both the eastern and western ecclesiastic milieux. At best it was considered a Christian heresy, a corruption of Christianity; and at worst, as the religion of the Antichrist 1 and of armed struggle (jihad) for the propagation of its faith (da'wa: call, invitation to Islam) against " the infidel ". 2 The choice of subject matter for interreligious dialogue was not accidental: common themes found in all religions were sought that expressed concern for mankind and all creation. From the first, pride of place was given to the theme of peace prevailing on earth in accordance with the words of St Luke expressed in the Christmas carol: " Glory to God on the highest, and on earth peace and good will to all men " (Luke 2:14). Interreligious dialogue advanced decisively after the Second World War when, faced with extensive destruction and misfortune, humanity realised the need for mutual understanding and the peaceful coexistence of peoples and religions. Along with movements of populations and the growth of the mass media, an optimism arose and prevailed concerning peacemaking,
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